659. The Kevala Samadhi mentioned here is one that comes to a Yogi by the mind going into latency.For him, it is well known that there are two distinct states, Samadhi (introvertedness) and coming backto the common state of samsara.

660. The Yogi's mind, in his Samadhi, remains latent with all its vasanas; after so remaining fora very long time, it is brought out to samsara by a vasana.

661. When he is thrown out from Samadhi, he resumes the Samsara just where he left it off,just as an anaesthetized person on recovering consciousness, resumes the work left unfinishedbefore.

662 The Yogi, thus returning to Samsara, again enters Samadhi with effort. But the Sage, being established in the Natural State (Sahaja Nirvikalpa Samadhi) neither loses it nor gets it back, but remains in It uninterruptedly.

663. The Sage never comes back to Samsara. Samadhi is His Natural State. There is no momentwhen he is without Samadhi and hence it is called Sahaja (Natural).

664. The Sage, remaining uninterruptedly in His Natural State of Samadhi, never swerving from It,as a Jivan Mukta, is able to be active in the world, just as the sage of old, Sri Sankaracharya and others did.

The great consort of the Pandya, then duly fellAt the roseate and golden and lotus-like feetOf Siva? child; the munificent lord of ever-duringSanbai, lifted her up with his divine handsThat confer sweet grace of great splendor.

The minister that came beside the godly childAdored his feet and said: "She whose hands, Soft as shoots, are kept folded above her dark tresses, Is the daughter of the Chozha King in whose realmElephants of immense trunks, flourish." Thus toldIn delight great, the godly child hastened to her presence.

The queen of tear-bedewed eyes came before him; She had already come to the temple, but she stood awayAnd would not present herself to the godly childThat moved into the temple, borne by love to adore the LordIn whose matted hair the Ganga flows.

He concluded the sweetly musical decadeWith his benediction; again in joy he sangA garland of cool and melodious Tamizh verse; Adoring the feet of the Lord who wearsThe white crescent in His crown, he movedTowards the entrance of the shrine.

Then he hymned the decade of "Tiru-virukku-k-Kural," The ever-abiding source(of beatitude), beginningWith the words: "Neelamaa midatru Aalavaayaan"; With the divine servitors of righteous and great tapasImmersed in loving devotion, the godly childReveled in joy in the presence of the Lord--The lofty Chief of the poets of the First Sankam

He prostrated before the Lord, times without number, With the eight parts of his body and its five partsTouching the ground; in swelling love the hairOn his thrilled body stood erect; from his eyesOf red streaks, tears cascaded; his divine frame glowed; The Lord of Pukali adored the Lord, thus, even thus, standing.

He had darshan of the blue-throated Lord, The Merciful One who abides in bliss at Aalavaai; He beheld Him; his eyes had met with their blessing; Thought he bowed before the Lord impelled by love abounding, His longing remained insatiate; so he prostratedOn the floor again and again and yet again.And then rose up

Thus singing the decade and hailing the LordAnd circled by the divine devotees he came to TiruvaalavaaiWhere abides the Lord, inaccessible to questingVishnu and Brahma; he adored the tall and sublimeAnd opulent tower, and with a great longing that pervadedHis heart, he circumambulated the Lord's shrineAnd moved in, with the minister.

He beheld them when the servitor adoringly pointed to them; Folding his two flower-hands above his head, he prostratedOn the ground impelled by a great and soaring devotion; He sang a decade which opened with the nameOf Mangkaiyarkkarasi and declared that here wasAalavaai, hailed in all the eight directions; in his decadeThat came to be celebrated by the whole world, he hailedThe servitorship of the two: Mangkaiyarkkarasi and the minister.

Then the great devotee KulacchiraiyaarCame before him, adored at his twin feetAnd with his uplifted hand, pointing, spake thus: "Girt with incense-breathing gardens yon standThe great and tall towers decked with flags that seemTo measure the skies rich in fulgurant clouds; it is hereThe Lord who wears bones for jewels, is sweetly enshrined."

Bhagavan Ramana is the complete Brahma Jnana Guru. Differentpeople from different walks of life, having practiced differentsadhsas come to Him and He did suitable mid course correctionsto bring them around to the self inquiry. Sri Krishna Bhikshu listsout such devotees in his Sri Ramana Leela.

1. Pazhani Swami was the first one. He was an innocent bhakta,totally devoted to Bhagavan Ramana. He did not do much of readingand Bhagavan Ramana had to read the books and explain for hissake. He even tried to quell his mind in the Heart, at the time ofdeath but because of his vasanas, the Jiva rushed out of his eyes.Bhagavan Ramana said that he would have attained a higher birthto complete his self inquiry.

2. Lakshmi Ammal, the famous Echammal, who got out of the torment of samsara, due to Bhagavan Ramana's grace.

3. Manavasi Ramaswamy Iyer was beset with illness and Bhagavancured his illness to pusue his sadhana.

4. Natananada simply had the samskara of the East and he hadto be cleaned up.

5. Sivaprakasam Pillai who has done his philosophy post graduationhad the samskara of the West and he had to be cleaned up.

6. Seshayya was balanced and it did not require much work forBhagavan to set him right on his path of Jnana.

7. Lakshmi Ammal had practiced Ashtanga Yoga and she had tobe brought into the path of Jnana.

8. Mahalakshmi Ammal had the ocean of sorrows but her mind gotquelled by Bhagavan Ramana.

9. Humphreys belonged to the Siddha school but Bhagavan Ramana suitably corrected him to pursue Jnana through his own Christian religion.

10. Kavyakanta Ganapati Sastri had the expertise of mantra sastraand he had to be told about the quiscence of mind, the source ofall mantras.

11. Devaraja Mudaliar came around easily but he had his own vacillations about the anubhuti, the experience. Bhagavan Ramana told him to surrender and leave the job to Him.

12. Sri Sadhu Om was with Mata Janakiamma with devotionaltechniques and he moved into self inquiry easily.

In the year 1914, when Mother Azhagamma came to see Bhagavan Ramana in the Hill, she was staying in Echammal's house and was daily visiting her son. It was, I think, her second visit, in 18 years! This time, she fell ill and it was suspected as typhoid. The fever was high and she was having delirium. Thereupon Bhagavan 00000000Ramana prayed to Arunachala to cure her illness. This was the only occasion that Bhagavan Ramana prayed to Arunachala, in a state of duality, for someone else's recovery to health. The poem is of four verses in Tamil. The original Tamizh verses are available in Sri A.R. Natarajan's book "Bhagavan Ramana and Mother.". I am giving the English translation of Sri Arthur Osborne.

1. Hill of my refuge that cures the ills of recurring births! OhLord! It is for thee to cure my mother's fever.

2. Oh God that smitest Death itself! My sole refuge! Vouchsafe Thy Grace unto my mother and shield her from Death! What is death if scrutinized?

3. Arunachala! Thou blazing fire of Jnana! Deign to wrap mymother in Thy light and make her one with Thee.* What need then for cremation?

4. Arunachala! That chasest away illusion (Maya)! Why delayest Thou to dispel my mother's delirium? Besides Thee, is there anyone who with maternal solicitude can protect the suppliant soul andward off the strokes of destiny?

* As Bhagavan Ramana Himself has said later, how can His mother who had to be merged in the fire of Jnana, be cremated due to death by fever? Arunachala cured her and then did the merger later in the year 1922.

Walking alone down the Inner Path was a special experience. Like my private time in front of Bhagavan'scouch on December 26th, there was a sense of intimate communion with my Mother. There was atno time any feeling of fatigue. The feet never seemed to touch the ground despite the fact that it wasa Full Moon day, there were no other pilgrims on the path and I walked carefree in the courtyardof my Father and Mother reveling in the joy that can only be experienced when in one's own home.

I reached the Asramam at 11.30 am just in time to join C.S. Bedi and other friends at the lunch time outside the dining hall. He took one look at my face and asked, 'Did you do girivalam?' 'Yes!'. I smiledback. " I am again going after lunch want to come?' He laughed. 'You have become crazy!' I laughed. 'It is Arunachala's fault!'

After lunch I set off again alone on the Inner Path. There was no fatigue and I was not really pushing myface. Each circuit was about 9 miles and yet at no point of time did I feel any strain. All through my circuit I would be doing japam but at many times even the japam would stop and there would be periodsof blankness when I would not be able to recall the sector that I had just crossed, yet the feet walkedand the body moved.

Gazing up at Arunachala, I suddenly realized that by this time tomorrow, I would be on the road of Chennai and onward to Washington DC. My heart gripped by a doubt: "Of what use is all Your powerto shower Grace upon me, if You are unable to be equally powerful when I am physically removed fromthis place", I boldly asked, "If You are not bounded by Space and Time, then how is it that Your pretend that Your Grace is dependent on my proximity to You?"

The answer came immediately to my consciousness, 'Stop thinking that you are physically removed and I will stop pretending to limit my Grace." Relief descended upon me at this assurance and I turnedand continued to walk with a song in my heart.

I reached the Asramam at 4.30 pm and went and rested in my room for half an hour. At 6.30 om in accordance with my usual habit I set outside the Samadhi Hall as the Parayana went on inside beforeBhagavan's Samadhi

O Hero who wears on Your head a chaplet of skulls like unto a wreath of stars,You are adorned with Jewels ? the serpents fierce as fire.Will You forsake me?If You abandon me,when the lofty ones question me thus:"Whose servitor are You?""I will tell them:""I am the servitor of the glorious servitors of the King of Uttharakosamangkai" And cause them laugh at You.